The 7th International Conference Buddhism & Australia
Chinese Buddhist Encyclopedia Illustrations
|Articles by alphabetic order|
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In its original sense, discipline is systematic instruction intended to train a person, sometimes literally called a disciple, in a craft, trade or other activity, or to follow a particular code of conduct or "order".
Discipline is the assertion of willpower over more base desires, and is usually understood to be synonymous with self control. Self-discipline is to some extent a substitute for motivation, when one uses reason to determine the best course of action that opposes one's desires.
on the other hand, is when one does what one knows is best, but must do it by opposing one's motivations.
The Means of Keeping Discipline
"The means of keeping discipline are:
- Conscientiousness, which is a meticulous concern for what is to be engaged in and what is to be avoided;
Then secondly, because you are checking the status of the body, speech and mind with vigilance, you recognize any occasions when you are tempted to avoid something virtuous or to engage in something negative.
Chökyi Drakpa says:
- The first kind of discipline means that you give up even the slightest unwholesome deed of body, speech or mind.
- The second means that you strive to practise virtue as much as you possibly can, beginning with the tiniest of positive acts.
Be sure to embrace these acts with the proper preparation, main part and conclusion.
- Thirdly, bringing benefit to beings means working for the welfare of others through the four ways of attracting disciples, once the time has come for you to do so, and when you are free from any selfish motivation.
discipline: "In the Shambhala tradition,...discipline is connected with how to become thoroughly gentle and genuine.
To realize it requires immaculate discipline and unflinching conviction."
- The Brightly Shining Sun: A Step-by-Step Guide to Meditating on the Bodhicharyavatara by Patrul Rinpoche
The works in this section of the Kangyur were translated into Tibetan from the Sanskrit texts of the Mūlasarvāstivāda-vinaya, the vinaya tradition held by the first monks to bring their ordination lineage to Tibet.
While scholars disagree about whether there was a Mūlasarvāstivādin school as such, distinct from the Sarvāstivādin school, the Mūlasarvāstivāda-vinaya is a distinct body of literature many times longer than any other vinaya.
The seven works listed here can be divided into the four major traditional divisions of the corpus:
Toh 2 and 4 are the Prātimokṣasūtras outlining the rules for monks and nuns, respectively, and each has a detailed commentary, Toh 3 and 5, in which the incidents that gave rise to the different rules are recounted.
Two versions of the Uttaragrantha have been preserved in Tibetan translation (here numbered Toh 7 and 7A), of which the second is more complete, the first consisting only of the “Questions of Upāli” while the second contains the same text along with a number of others.
The colophons and the catalogue of the Degé Kangyur suggest that both versions were retained because of different levels of authentication concerning their respective contents.